27 September 2010

Disobeying parents in obedience in Allah

Question :


My parents have told me to stop being friends with good people, and not to travel with them to do ‘Umrah. Please note that I am on my way to becoming religiously committed. Do I have to obey them in this matter?.


Answer :

Praise be to Allah.

You do not have to obey them in disobeying Allaah or in anything that will adversely affect you, because the Prophet (peace and blessings of Allaah be upon him) said, “Obedience is only with regard to what is right and proper,” and “There is no obedience to any created being if it involves disobedience towards the Creator.” The person who tells you not to be friends with good people is not to be obeyed, whether they are your parents or anyone else. You should not obey anyone who tells you to be friends with bad people either. But you should speak to your parents in a good manner and in a way that is better, such as saying “These are good people, I benefit a lot from them, I am fond of them and I am learning a lot from them.” You should respond to them with kind words and good manners, and not be harsh with them. If they tell you not to be friends with them, do not tell them that you are seeking out good people and getting in touch with them, or that you have gone places with them if they do not approve of that. You only have to obey them with regard to acts of worship and what is good and proper.
If they tell you to make friends with bad people, or they tell you to smoke or drink alcohol or commit adultery, or other sins, then do not obey them or anyone else who tells you to do such things, because of the two hadeeth quoted above. And Allaah is the Source of strength


Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/126
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25 September 2010

Does reciting Surat al-Anbiyaa’ protect us from evil eye?

by:Shaykh Ubayd al-Jabri

Qn29: If a person recites Surat al-Anbiyaa’ in the evening or they recite it seven times, does it protect them from the evil eye?

Ans.29: It is not allowed for any Muslim to protect himself in the morning, in the evening or at the time of sleeping except with that which has been revealed by the Messenger of Allaah sallallahu ‘alayhi wa sallam and to this day I have never heard or learnt that Surat al-Anbiyaa’ is of the verses which have been revealed to protect oneself from the evil eye or other than this. What we have learnt from the Sunnah regarding protecting oneself with the Qur’aan is that one reads Ayat-al-Qursi [Surat-al-Baqarah:255] or one can also read the two last verses of Surat-al-Baqarah where Allaah says "the Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Supporter and Protector, etc.) and give us victory over the disbelieving people."} (Al-Baqarah 2:285:286).
Also, one can recite Surat al-Ikhlas, Surat al-Falaq and Surat an-Naas (the last three surahs of the Qur’aan) as well as Surat al-Faatihah, the opening chapter of the Qur’aan. So these are the surahs from the Qur’aan which were revealed in the Sunnah to protect oneself from the evil eye. And there are many other supplications that we know from the Prophet sallallahu ‘alayhi wa sallam such as the saying, ‘Bismillaahi lathee laa yadhurru m’aa issmihi shay’un fil ardhi wa laa fi samaa’ wa huwa as-Sami’ul ‘Aleem’ (In the Name of Allaah with Whose name nothing in the Earth, nor in the Heavens can cause harm, and He is the Hearer, the Well-Knower.) If one says this three times in the morning, he will be protected until the evening, and if one says this three times in the evening, he will be protected until the morning. I advise the questioner and all other Muslims, male or female, to read Sahih al Kalim at-Tayyib (The Authentic of the Good Sayings) by the Imam, the Allamah, the Muhaddith of this time, Shaykh al-Albani rahimahullaah whose book is derived from the Imam al-Islaam, Shaykh Ibn Taymeeyah’s book Kalim at-Tayyib (rahimahullaah) – so you may go to either book.

Audio of
Does reciting Surat al-Anbiyaa’ protect us from evil eye?

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23 September 2010

The Jinn have no power over the pious worshippers of Allah

Dr. Umar Sulaiman Al-Ashqar

[The World of the Jinn and Devils, translated by Jamaal Zarabozo, Al-Basheer Publications and Translations 1998]

Allah did not give Satan the ability to compel mankind or force them to misguidance and disbelief. Allah says in the Quran,

"Lo! My faithful bondsmen - over them you have no power, and your Lord suffices as their guardian" (Al-Israa 65).

And He also said,

"And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers. And he had no warrant whatsoever against them, save that We would know him who believes in the Hereafter from him who is in doubt thereof" (Saba 20-21).

The meaning is that Satan has no means of mastery over them, either through proofs against them or through any power over them. And Satan, himself, recognizes that fact as one can see in the following verse,

"Lo! As for My slaves, you have no power over any except such as the froward as follow you" (Al-Hijr 42).

On the Day of Resurrection, Satan will say to those who followed him in this world to misguidance and destruction,

"[Lo! Allah promised you a promise of truth; and I promised you, then failed you.] And I had no power over you save that I called unto you and you obeyed me. I cannot help you, nor can you help me" (Ibrahim 22).

And another verse says:

"His power is only over those who make him an ally and those who ascribe partners to Allah" (An-Nahl 100).

His mastery over them is through seduction and misguidance. He agitates and stirs them and leads them to disbelief and polytheism. He harasses them until they enter into it. And he never leaves them alone. Allah says in the Quran,

"Do you not see that We have sent devils on the disbelievers to confound them with confusion" (Maryam 83).

His power over them is not due to any proofs or arguments but is simply because the actions that he calls them to are in accordance with their own desires and wishes. They have themselves. They allow their true enemy, Satan, to become their friend and master because they are in agreement with what he wants from them. When they stretch their hands to him, they become his prisoner as a type of punishment for their own acts. Allah did not give Satan power over any His slaves until the slave himself opened the way for Satan by obeying him and associating him with Allah. Then Allah allows Satan to subjugate the slave and have power over him.
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22 September 2010

Be a Key for Good

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd

Be a Key for Good, a khutba by 'Umar Quinn (hafidhahullaah)

After khutbat al-Hajjah, the khateeb said:

It was reported in the musnad of Imam Ahmad (rahimahullaah ta'aala) on the authority of Nu'man ibn Bashir ibni 'Aamir al-Ansari (radiallaahu 'anhumma) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
"Al-Jama'atu rahmah wal Firqatu 'adhaab (The Jama'ah (community) is a mercy, and division (and separation and disunity) is a punishment.)"

The community is a mercy, and al-furqa is a punishment from Allaahu subhanahu wa ta'aala.

The word al-Jama'ah is one of the many terms that was applied by the Messenger of Allaah (salallaahu 'alaihi wa sallam) and his companions to al-Firqatu Najiya (The Saved Sect) and at-Taifatul Mansura (The Victorious Group).

The Jama'ah (the community) is exactly as was defined by 'Abdullah ibn Mas'ud (radiallaahu 'anhu) when he said to one of the tabi'een named 'Amr ibn Maymoon:
quote:
Ya 'Amir ibn Maymoon. I used to think that you were the most knowledgeable of the people of this town. The majority of the people in the Jama'ah are in opposition to the Jama'ah.
quote:
Al-Jama'ah ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself.)

In that case, you will be the Jama'ah.

And it was stated by Imam al-Barbaharee in his book Sharh-us-Sunnah (The Explanation of the Sunnah). The Sunnah here meaning the 'Aqidah of Ahlus-Sunnah wal Jama'ah. He [Imam Barbaharee] said:
quote:
Al-Jama'ah is the companions of Muhammad (salallaahu 'alaihi wa sallam), and the Jama'ah is the truth, and whoever is upon the truth. They are the Jama'ah.

quote:
Ya ayuhal Muslim (O Muslim), al-Haqq (the truth) is the building block of the community. The truth is that which the people must cooperate upon. There are many people in the days in which we live who call to "li-Wahdit il Muslimeen" (The Unity of the Muslims). And there is a difference - O Muslim - between the unity of the Muslims and "al-Wahdat ul Islaammiyah" (Islaamic Unity, unity upon Islaam). And the difference is that Allaahu subhanahu wa ta'aala said in His Book (what means):
quote:
...Cooperate upon righteousness and piety, but do not help one another in sin and transgression...(Suratul Ma`idah, ayah 2)

Some people think that Jama'ah (community) is when the people all agree with one another, and work together for a common goal, whether that goal was substantiated by the Messenger of Allaah (salallaahu 'alaihi wa sallam) or not. Whether that goal was something the companions were upon or not, as long as the people are together. They think that this is unity. The statement they use: "We cooperate concerning what we agree upon and we pardon each other concerning what we differ about." And they think that this is unity - ya ayuhal Muslim! They think unity is when you have large numbers of people. But the Jama'ah was understood by the companions to be:

quote:
Al-Jama'ah ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself.)

The 'ulemma (scholars) of al-Islaam say that Allaahu subhanahu wa ta'aala mentioned "al-akthariyah" (the majority) a number of times in His Book, and in every instance He mentioned the majority with dispraise and rebuke. He tabaraak wa ta'aala said (what means): And if you obey most of those on earth, they will mislead you far away from Allaah's Path. They follow nothing but conjectures, and they do nothing but lie. (Al-An'aaam, ayah 116)

And Allaahu subhanahu wa ta'aala said (what means): And most of mankind will not believe even if you desire it eagerly. (Yoosuf, ayah 103)

And Allaahu subhanahu wa ta'aala said (what means): But most of mankind doesn't have knowledge. (Suratul Al-A'raaf, ayah 187)

And He tabaarak wa ta'aala said (what means): Truly, Allaah is full of Bounty to mankind, but most of them are ungrateful. (Surat Yunus, ayah 60)

So Allaahu subhanahu wa ta'aala has mentioned "al-akthariyah" (the majority) fi siyak a dhan (in the context of rebuke and of dispraise), ya ahuyal Muslim! And that is because the majority of the people in every time and place, you will find them upon al-mukhalafa, you will find them upon opposition to the sharee'ah of Muhammad (salallaahu 'alaihi wa sallam) concerning their beliefs ('aqeedah), concerning their business practices, concerning their 'ibaadah (worship), concerning every affair that has been governed by Allaah tabarak wa ta'aala and His Messenger (salallaahu 'alaihi wa sallam). You will find the people in opposition to that. You will find the people in opposition to that!

And so the Jama'ah Ma wafaqa al-Haqq walaw kunta wahda (The Jama'ah is what is conformity to the truth even if you are all by yourself, ya ayuhal Muslim.)

It was stated by Ibnu Wadah in his book "Al-Bid'ah wal hawad." Ibnu Wadah was one of the scholars of hadith and fiqh from the earliest generations. He mentioned in his book about innovations.

quote:
He said with a chain of narration that Abu Dardah (radiallaahu 'anhu) said to the people in his time:

quote:
If the Messenger of Allaah (salallaahu 'alaihi wa sallam) was to emerge on you people in these days [this was in the second generation, O Muslim], he wouldn't recognize anything of what he and his companions were upon of the truth.


One of the narrators of the statement of Abu Darda was Imam al-Awza'ee (rahimahullaah), the great scholar of hadith from the tabi'een. He had an entire madhhaab attributed to him. They say there were six main madhaahib - two outside of the four (famous) madhaahib, and one of them was for Imam al-Awza'ee, one of the great scholars to ever walk the face of the earth. He said:
quote:
And how would the Messenger of Allaah (salallaahu 'alaihi wa sallam) be if he was to see the times in which we live?

And Yunus ibn 'Ubaid (rahimahullaah) said:
quote:
And how would Imam Al-Awza'ee be if he lived to see the time in which we live?

And we say:
quote:
How would they all be if they were to see the time in which we live?


Except that they would be like 'Abdullaah ibn al-Mubarak Maroodi (rahimahullaah) who said:
quote:
Know, ya akhee (my brother) that death is a gift from Allaah for whoever meets Allaah subhanahu wa ta'aala upon the Sunnah of Muhammad (salallaahu 'alaihi wa sallam). And we complain to Allaah concerning the death of our brothers, and the fewness of those who support the religion, and the appearance of many innovations in the religion.


The Messenger of Allaah (salallaahu 'alaihi wa sallam) mentioned, as you have heard before, about al-fitan in great detail, about trials and tribulations and tests in great detail. The 'ulemma of Islaam say: the ahadeeth of fitna are all positive, and they all encourage the person to rush to do good deeds. A person looks at the condition of the people in the days in which he lives, and this should cause him to be positive. It should cause him to rush to do good deeds. It should cause him to see that there is a great opportunity for him to spread the good and to revive the Sunnah of Muhammad (salallaahu 'alaihi wa sallam).

The Prophet (salallaahu 'alaihi wa sallam) said about such people in the hadeeth of Anas ibnu Malik (radiallaahu 'anhu) reported by Ibnu Majah (237) and other than him:

quote:
Indeed from the people are people who are keys to open the good for the people and to lock away the evil. [These are the keys to the community; they are the bulding blocks of the community. Be from them, ayuhal Muslim.] And indeed from the people are people who are keys lock away and block the good, and they open up the evil for the people. So Tooba [which the Prophet (salallaahu 'alaihi wa sallam) said is a tree in Paradise from which the silken clothing of the people in the Paradise is taken from] is for the one whom Allaah subhanahu wa ta'aala places the keys of good at his hands. [Ayuhal Muslim, the opportunity is right in front of you. Take the means and put your tawaakul (reliance) on Allaah, and you will meet Allaah upon the Sunnah and your death will be a kiraama (gift) from Allaahu subhanahu wa ta'aala. It will be an honor from Allaah to die upon the Sunnah of al-Mustafa (salallaahu 'alaihi wa sallam).] And woe be to the one whom Allaah has placed the keys of evil at his disposal. [We seek refuge in Allaah from this evil condition.]

Ayuhal (O) Muslim, the Prophet (salallaahu 'alaihi wa sallam) informed that [the ones who are keys to good and lock away evil] are the best of the people, the one whom Allaah has placed the keys of good at their disposal.

The 'ulemma of Islaam say: If you want to be a key for the good, the first matter you must have is:

al-Ikhlaas (sincerity for Allaah) in statements and in action

Maymun ibnu Mihram said:
quote:
Perhaps a person will do a small action that will be magnified on account of his intention and sincerity. Perhaps a person will do a large action that will be shrunken and will be made nothing on account of his insincerity to Allaah.


It was stated by Rabee' ibnu Khaythim (or others pronounce it "Khuthaim," the khateeb clarified) (rahimahullaah), who said that whatever you do that you do not intend the face of Allaah thereby, then it will disappear.

And Imam Malik ibnu Anas (rahimahullaah) - Imam Darul-Hijrah - said:
quote:
Whatever is sincere for Allaah, then it will survive.


'Abdullaah ibn Mubarik said about Imam Malik:
quote:
I never saw anyone who rose in status like Imam Malik ibnu Anas (the Imam of the people of Madinah). I didn't see him fasting a lot or praying a lot, but he had a sareerah (heart).

Imam Malik was sincere for Allaah, and for this reason his mention has survived.

Fudayl ibn 'Iyaad said:
quote:
The one who wants to be mentioned will never be mentioned. The one who wants to be remembered, he won't be remembered. But the one who doesn't want to be mentioned, doesn't want to be known, prefering al-Khumul (anonymity), he will be mentioned by the people, he will be remembered by the people.


So the first thing you must do, O Muslim, is to be sincere to Allaah.

So the second thing you must do, O Muslim, is:

Make du'aa to Allaah

From the most frequent of his du'aa, the Prophet (salallaahu 'alaihi wa sallam) used to say:
quote:
Allaahumma inee as`aluka al-'afwa wal 'afia fi dunya wal akhira (Oh Allaah, we ask you for pardon and for good condition in this world and the hereafter.)


And he used to say:
quote:
Ya Muqqalib al-Quloob thabit Quloobuna 'ala dineek (O You Who changes the hearts, make our hearts firm upon your religion.)


So you must ask Allaah - and know that there is nothing that I said that is not in the Hand of Allaah - and you cannot get what is in the Hand of Allaah except by asking Allaah, and Allaah giving it to you.

The third matter, and probably one of the most important matters for those who want to be a key for the good, and a person who is from the Jama'ah, a person who is working for that mercy that comes on account of being from the Jama'ah and working for the good of the entire community, is that:

You must seek beneficial knowledge concerning your religion

The Messenger of Allaah (salallaahu 'alaihi wa sallam) said:
quote:
Talabul 'ilm fareedatun 'ala kulli Muslim. (Seeking Knowledge is an obligation upon every Muslim.)


Seeking Knowledge is an obligation upon every Muslim.

Al-Imam, Shaikhul Islaam Ibnul Qayyim (rahimahullaah) said:
quote:
Ignorance is a lethal disease, and the only cure for it are two things that work together: a text from the Book of Allaah subhanahu wa ta'aala or a statement from the Messenger of Allaah (salallaahu 'alaihi wa sallam). And the doctor to administer that cure is al-'aalimu Rabbani (a scholar who raises the people upon the truth).

And he also said:
quote:
Knowledge is (what) Allaah said, (what) His Messenger said, (what) the companions said, and it is not at-tamwee (pulling the wool over the eyes of the people). And it is not propping up difference between the Messenger of Allaah (salallaahu 'alaihi wa sallam) and between the opinion of a scholar, saying such and such a scholar said such and such when you hear that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said [something else].After 'Abdullaah ibn 'Abbaas (radiallaahu 'anhumma) informed of the Prophet's statement concerning a matter of Hajj, some people said, "but Abu Bakr and 'Umar said [something else]." Ibn 'Abbaas said:
quote:
Soon, rocks may descend upon you from the sky to crush you. I say to you: 'the Messenger of Allaah (salallaahu 'alaihi wa sallam) said,' and you tell me that Abu Bakr and 'Umar said [something else]?


This is knowledge, O Muslim. What has come from Allaahu subhanahu wa ta'aala, what has come from the Messenger of Allaah (salallaahu 'alaihi wa sallam), and what has come from the companions of the Messenger of Allaah (salallaahu 'alaihi wa sallam) in explanation of the Book and the Sunnah. This is knowledge of the Religion. This is knowledge of the Religion.

Knowledge of the Religion is not taken from philosophy. Knowledge of the Religion is not taken from what a person thinks he might, possibly understand when he reads the Qur`an, and he doesn't even understand the Arabic language, nor has he consulted the books of tafseer, and the statements of the sahaaba. This is not knowledge.

Knowledge is not when a person has a hallucination, or a vision, or a dream, saying that Allaah told him such and such, or the Prophet told him such and such. And they want to make it as though it is revelation sent down. Rather, knowledge is what came from Allaah subhanahu wa ta'aala and from the Prophet (salallaahu 'alaihi wa sallam), and it must be learned.

Knowledge is what came from Allaah subhanahu wa ta'aala and from the Prophet (salallaahu 'alaihi wa sallam), and it must be learned, O Muslim!

Most people spend more time in the bathroom than they spend reading. Most people spend more time in the bathroom than they spend in the masjid. Most people spend more time watching the television set than they spend reading the Book of Allaah subhanahu wa ta'aala, or seeking beneficial knowledge. This is a tremendous problem!

It is a tremendous problem! And you wonder why Muslims have so many problems, and they are so far away from the knowledge of the religion of Allaah subhanahu wa ta'aala.

Second Khutbah: After praising Allaah subhanahu wa ta'aala and asking Allaah to send the salaam upon the seal of all Prophets, the khateeb said:Likewise for those who want to be a key for the good:

You must act upon what you know

The 'ulemma of al-Islaam say, "The Sunnah is like the Ark of Nuh (Noah, 'alaihi salaam). Whoever rides upon it will be saved."

That a person acts upon what he knows. If he has knowledge of a matter, he rushes to practice it.

Imam Ahmad (rahimahullaah) said,
quote:
I never heard a hadith of the Prophet (salallaahu 'alaihi wa sallam) except that I acted upon it.


Imam Ibnul Qayyim said in "Al-Fawaa`id" about those who do not act upon what they know, "Every time actions say 'come to me' (calling to the Jannah), then their actions say, 'don't listen to them.' Because if what they were upon was the truth, then they would have been the first one to answer their own call. Don't listen to them. Because if they were upon the truth, they would have been the first ones to act upon what they knew."

How many people have been "burned" or oppressed by a person who was thought to be righteous from amongst the Muslims, a person who was looked at in his appearance, in his way of dress, the way he carried himself, and reputation as a person who knew something about the religion, someone who was righteous?

And so this one married his daughter to that one, and this one did business with that one. And these people are few and far between amongst the Muslims in the first place - those who are seen practicing the religion. And this one oppressed that woman, and that one oppressed his brother concerning business. And so the people leave off seeking to understand the religion, saying "if this was something correct, and if it was good, then they would have been the first ones to act upon it. They would have been the first ones to act upon what they knew!"

Likewise, from the means to be a key for the good, O Muslims,

Enjoining the good and forbidding the evil

Al-Imam Ibnu Rajab (rahimahullaah) said that what compels a person to order the good and forbid the evil on one occasion is hoping for the reward from Allaah, and perhaps what may compel him to enjoin the good and forbid the evil is the fear of the punishment of Allaahu subhanahu wa ta'aala. And perhaps he will be compelled to enjoin the good and forbid the evil for being angry for the sake of Allaah, that what Allaah has made enviolable and forbidden is being committed without shyness. And perhaps a person will order the good and forbid the evil as a goodwill to the Muslims and that he has sympathy for them and what they are doing to themselves of opening themselves up to the punishment and wrath of Allaahu subhanahu wa ta'aala.

Perhaps what will compel the person to order the good and forbid the evil is that he realizes that the people in the past sacrificed their lives and their wealth to spread the Deen of Allaahu subhanahu wa ta'aala.

O Muslims, likewise, from the means to be a key for the good and to be of those who are in conformity to the truth - even if you are by yourself - is:

That you support the good with your wealth and self

Responding to a companion who told him, "I love you, O Messenger of Allaah," the Prophet (salallaahu 'alaihi wa sallam) said, "then prepare for poverty."

Allaah subhanahu wa ta'aala said about the hypocrites (what means): They are the ones who say: "La tunfiqu (spend not) on those who are with Allaah's Messenger, until they desert him." (Al-Munafiqun, ayah 7)

Allaah subhanahu wa ta'aala said in His Book (what means): Verily, the Mushrikun (polytheists, disbelievers) are Najasun (impure). So let them not come near Al-Masjid-al-Haraam (at Makkah) after this year, and if you fear poverty, Allaah will enrich you if He will, out of His Bounty. (At-Tawbah, ayah 28)

You should know, O Muslim, that you must put your money where your mouth is. You must put your money where your mouth is. If you say that this is what you're upon - upon the Sunnah of al-Mustafa (salallaahu 'alaihi wa sallam) - then you should know that there is no such thing in the United States of America as The Ministry of Endowment and Da'wah that spends on the Masaajid of Allaah to support the maintenance of the masaajid.

If you say you're in support of al-Haqq (The Truth) - and you are among the people of the truth - O Muslim, then you must support it without a doubt.

Allaah said (what means): The Mosques of Allaah shall be maintained only by those who believe in Allaah and the Last Day; perform As-Salat (Iqamat-as-Salat), and give Zakat and fear none but Allaah. It is they who are expected to be on true guidance. (At-Tawbah, ayah 18)

You should know that whether you spend or don't spend, Allaah will support the truth and the people of the truth, O Muslim.
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The Keys of Good


by Shaikh 'Abdur-Razzaq al-'Abbad, ibn Shaikh 'Abdul-Muhsin al-'Abbad al-Badr (hafidhahumullaah)

From amongst people are those who are keys to good and closers of evil. There are also those who are - we seek refuge in Allaah - keys to evil and closers of good. This is according to their condition of good or evil. Every vessel will dispense what is present within it.

It is recorded in Ibnu Majah as well as Ibn Abee 'Asim in as-Sunnah, and other than them, on the authority of Anas ibnu Malik that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said:

quote:
Indeed from the people are people who are keys to open the good for the people, and to lock away the evil. And indeed from the people are people who are keys to lock away and block the good, and they open up the evil for the people. So Tooba (glad tidings; scholars have also defined this word Tooba to be a tree in Paradise) is for the one whom Allaah subhanahu wa ta'aala places the keys of good at his hands. And woe be to the one whom Allaah has placed the keys of evil at his disposal.


{Hasan hadeeth, Ibn Majah: 237; as-Sunnah by Ibn Abee 'asim: 297}

quote:
The Imaams of guidance, the callers to the Sunnah, the supports of the religion, and the carriers of knowledge - those who call the people to guidance and are patient upon harm, those who bring life to the dead by means of the Book of Allaah and bring sight to the blind by the light of Allaah - they are the keys to good.*

Imam As-Sa'dee (rahimahullaah), describing The Keys to Good, said:
quote:
From the most important factors is learning beneficial knowledge and spreading it. Verily, this is the key to all good. From this is enjoining the good and forbidding the evil with gentleness, kindness and wisdom. An example of this is a servant performing a good practice and starting a beneficial task in order that the people follow him in doing so. ...

[From Abee Hurayrah (radiyAllaahu 'anhu) that the Messenger of Allaah (salallaahu 'alaihi wa sallam) said, "Whoever calls to guidance has a reward like the example of the reward of those who follow him, not decreasing their reward in any way. And whoever calls to misguidance has upon him the sin like the example of the sin of those who follow him, not decreasing their sin in anyway." Narrated by Muslim, no. 2674.]

Another example is giving valuable advice and sincerity in the religion, or in wordly affairs. Verily, those who advise are keys to good and blockers of evil.


Imam As-Sa'dee also mentioned those who are keys to good take advantage of the opportunity of gatherings by busying them with good - and away from evil.

quote:
So when the desire for good becomes the focal point of the individual, and his intention is determined on accomplishing his goal according to his ability, he seeks assistance from Allaah in fulfilling his goals, he approaches affairs in the correct manner and fashion and, as a result, he will continue to gain good and reap reward.

And the opposite of this is lack of desire for good; much good escapes this person. If lack of sincerity and advice for others is coupled with this, and he doesn't intend to benefit others in any fashion - in fact, he may actually desire to harm and deceive them to accomplish personal goals or corrupt beliefs - at that time, he has indeed come with the greatest means of [harm] and elimination of good. He has become one who deserves to be called 'a key to evil' and a blocker of good. We seek refuge in Allaah from the evil of ourselves and of our actions.

- Riyad u Nadirah: 1/512-513

* The author (Shaikh 'Abdur-Razzaq al-'Abbad) commented in a footnote: the opening of good is done by clarifying the good to mankind and calling them to it, encouraging them regarding it, causing a desire for it, and similiar to this. As for opening of good, which is expanding one's chest for good and success and accepting it, then this affair is solely for Allaah. Subsequently, the opening is of two types:

1- That which is done by way of the creation, and this is accomplished through propogation, guidance and clarification.

2- The second is by Allaah only, and this is accomplished through guidance, inspiration, and allowing to succeed.


Source: The highly beneficial book The Keys of Good, by Shaikh 'Abdur-Razzaq al-'Abbad, son of Shaikh 'Abdul-Muhsin al-'Abbad al-Badr (hafidhahumullaah)
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The Salafi Da'wah with Respect to Other Jamaa'ahs

Author: Shaikh Naasir ud-Deen al-Albaanee
Article ID : SLF020002 [24957]
I will say a true word after which no Muslim can argue after the truth appears to him.Firstly, the Salafee da'wah is an ascription to what? 'Salafee' is an ascription to the 'Salaf' (pious predecessors), so we have to know who the Salaf are and then what this ascription means and its importance as regards its meaning and implication.

The Salaf are the people of the first three generations whom the Messenger of Allaah (S) declared to be good in the authentic and mutawaatir hadeeth recorded in al- Bukhaaree and Muslim and others from a group of the Companions that he said: "The best of people is my generation, then those who come after them, then those who come after them.", i.e the first three generations. So the Salafees attach themselves to the Salaf, and if we know the meaning of 'Salaf' and 'Salafee' then we should bear two things in mind.

That this attachment is not to a single person or persons, as is the case with other Jamaa'ahs present in the Muslim world. This is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error, as opposed to the people of later times, since with regard to the later generations, there is no text speaking in their favour. Rather, in general, they are spoken ill of in the end of the previous hadeeth: "Then there will come a people who give witness and their witness is not asked for...", and in other ahaadeeth there occurs: "A group of my Ummah will not cease to be upon the truth..."

So this is a praise for them but a censure of the rest since the praise is for a particular small group. Linguistically, 'Taa'ifah' is used to refer to a single person or more.

Thus if we understand this meaning of the 'Salafees' and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon - then here we come to the second matter:

That after this is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf one has attached himself to that which cannot err. This is taken from the hadeeth: "My Ummah will not unite upon error," and it is not correct to refer this to the people of later ages; those present today.

In addition to that is the ahaadeeth referring to what happened to the previous peoples - the Jews and the Christians - and what will befall the Muslims, regarding splitting into sects, saying: "The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one." The Companions said, "Who are they, O Messenger of (S)?" He (S) replied "They are the Jamaa'ah." This shows who is meant in the previous hadeeth "My Ummah will not unite upon error" since they are the saved sect, along with those who have their outlook and follow them.


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The Statement of the Muhaddith of the Era



On Ascription to the Salaf
Author: Shaikh Naasir ud-Deen al-Albaanee
Source: Al-Asaalah Magazine
Article ID : SLF010002 [15482]

Shaykh al-Albaanee - hafidhahullaah - said: "However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi." And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in 'aqeedah, worship and manners!" And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ... Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh" So perhaps he will call himself an Ash'aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah. Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct. So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]
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21 September 2010

The Way of As-haab ul-Hadeeth and Their Being Closest to the Truth

Author: Imaam al-Albaani
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]

Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:

One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.

Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.

Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."

Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.
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20 September 2010

Islam Perfectly Complete


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The evil of craving for wealth and status


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19 September 2010

The Way to Salvation is Found in Holding to the Qur'aan and the Sunnah

سبيل النجاة هو التمسك بالكتاب والسنة
للشيخ ربيع بن هادي المدخلي
أصله : مكالمة هاتفية مع المركز السلفي (( ترويد )) بكندا
ترجمه وخرج الآيات والأحاديث موسى الطويل [ريتشاردسون]

Shaykh Rabee' ibn Haadee Al-Madkhalee

From a tele-link (1424-07-09) with TROID
Translation, footnotes by Moosaa Richardson


In the Name of Allaah, Ar-Rahmaan, Ar-Raheem…
Verily the praise is for Allaah, we praise Him, seek His Assistance and Forgiveness. And we seek refuge in Allaah from the evils of our own selves, and from the evil (outcomes) of our deeds. Whomever Allaah guides, there is no one to lead him astray; and whomever Allaah has left astray, there is no one who can guide him. And I testify that there is no deity worthy of worship except Allaah alone without any partners, and I further testify that Muhammad is His Servant and Messenger.
"O you who believe! Fear Allaah with the true fear He deserves, and do not die except as Muslims." [1]
"O Mankind! Fear your Lord, the One who created you from a single soul, and then created from that soul its mate, and then sent forth from the two of them multitudes of men and women. And fear Allaah the One through whom you seek (your mutual rights), and (take care of) the ties of kinship, for verily Allaah is a Watcher over you." [2]
"O you who believe! Fear Allaah and speak a word that is straight to the point. As a result, He will correct your actions and forgive your sins. And whoever obeys Allaah and His Messenger has indeed succeeded with a great victory." [3]
To proceed: Then verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad, sallallaahu 'alayhe wa sallam. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance; and every kind of misguidance is in the Fire.
I welcome all of my children, brothers, and loved ones, to this good, blessed opportunity, that which we ask Allaah, the Blessed and Exalted, to bring benefit from, and that He makes us and all of you from those who listen to the statements (of Truth) and follow the finest of them.
In this introduction you have heard the statement of the Prophet, sallallaahu 'alayhe wa sallam:
"Verily the finest speech is the Speech of Allaah, and the best guidance is the guidance of Muhammad. And the worst affairs are the newly invented matters (in the Religion). For verily every newly invented matter (in the Religion) is an innovation; and every innovation is misguidance." [4]
The Messenger of Allaah, sallallaahu 'alayhe wa sallam, used to repeat this address often. It is from his jawaami' al-kalim (short, concise speech that carries extensive meanings), sallallaah 'alayhe wa sallam. It contains an incitement to hold fast to the Book of Allaah, since it is the best speech, an incitement to hold fast to the guidance of the Prophet, sallallaahu 'alayhe wa sallam, since it is the best guidance, and a caution against innovation, since it is the worst of all affairs.
So due to the importance of these blessed, all-inclusive, prophetic words, the Prophet, sallallaahu 'alayhe wa sallam, used to repeat it often so that his Companions that were listening would comprehend them and carry them to those who would come after them, following them in righteousness, so that these words would be understood by everyone that Allaah wants good for.
Based on this, I urge you to hold fast to the Book of Allaah and the Sunnah of His Prophet, sallallaahu 'alayhe wa sallam; and I warn you against the newly invented matters, innovation and misguidance, as they are from the most evil of all affairs, and only with Allaah is the refuge. While, on the other hand, holding fast to the Book of Allaah and the Sunnah of the Messenger of Allaah is the best of all affairs. And this is a great principle, one guaranteed by the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam. It is a principle that was adopted by the Salaf, one that they called to, and one that they used to refute all of those who held positions contrary to what is found in the Book of Allaah and the Sunnah of the Messenger of Allaah, sallallaahu 'alayhe wa sallam.

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14 September 2010

How do you Want to be recorded as Today?

وعن أبِي الدَّردَاءِ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ:

"مَنْ صَلَّى الضُّحَى رَكْعَتَيْنِ لَمْ يُكْتَبْ مِنَ الغَافِلِينَ وَمَنْ صَلَّى أَرْبَعاً كُتِبَ مِنَ العَابِدِينَ وَمَنْ صَلَّى سِتّاً كُفِىَ ذَلِكَ اليَوْمَ وَمَنْ صَلَّى ثَمَانِياً كَتَبَهُ اللهُ مِنَ القَانِتِينَ وَمَنْ صَلَّى ثِنْتَي عَشْرَةَ بَنَى اللهُ لَهُ بَيْتاً فِي الجِنَّةِ،وَمَا مِنْ يَوْمٍ وَلَيْلَةٍ إِلا لِلهِ مَنٌّ يَمُنُّ بِهِ عَلَى عِبَادِهِ وَصَدَقَةٌ،وَمَا مَنَّ اللهُ عَلَى أَحَدٍ مِنْ عِبَادِهِ أَفْضَلَ مِنْ أَنْ يُلْهِمَهُ ذِكْرُهُ"

ِAbu Darda (may Allah be pleased with him) narrated that Allah’s Messenger (peace and blessings be upon him) said:

“Whoever prays two rak’ah for Duha will not be recorded as being among the heedless. Whoever prays four rak’ah for Duha will be written as being a servant of Allah, and whoever prays six will be have earned enough for that day. Whoever prays eight rak’ah for Duha, Allah will record him as being among those who are obedient to Him.

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07 September 2010

The Legacy of Imaam Ibn Baaz

And then Bin Baz reminded King Fahd of an oath he made before his ascension, saying "On this occasion I would like to remind you of your promise to the council in your letter of 16/7/1401 (May, 1981) of the determination of the government to set up an Islamic financial agency.

Taken from ‘A Question of Interest: the Paralysis of Saudi Banking’ by P.W. Wilson (pp.186-188):


The Asharq Al-Awsat article was just SAMA’s [Saudi Arabian Monetary Agency] opening parry...the agency again tried to question Islamic banking by allowing one of its employees, [X], to question the ulema’s stand on interest and Islamic banking.....[X]’s paper...began with the provocative statement, "it is possible to say that there will not be Islamic strength without economic strength, and there will not be economic strength without banks, and there will not be banks without interest."...[X]’s conclusion was that simple interest charged by banks had nothing to do with the riba mentioned in the Koran and therefore should not be banned...


....In December, 1986, Bin Baz and his allies wrote replies to [X]’s paper...Quoting sayings of the Prophet to prove that simple interest was indeed riba, Bin Baz thundered against [X]’s assertion that there would be no Islamic economic strength without banks and interest. "The experience of Muslims from the time of the Prophet until banks were established is evidence of the fallacy of his argument...the Muslim economy has been righteous...it has gone for more than 13 centuries without banks or riba interest. Our wealth grew through righteous dealing....anyone with the narrowest vision knows that riba banks are against a sound economy and against the public interest and are among the greatest of reasons for the collapse, unemployment, the elimination of blessing and the rule of our enemies. We ask [Allaah] that He deliver Muslims from this and give them vision and uprighteousness." Bin Baz then ended his letter with a blunt warning..."No one may make permissible something which [Allaah] has forbidden. We ask [Allaah]...to help the writer...to return to truth and repent for what he issued and to announce it to the community. Perhaps [Allaah] will forgive him."


Proponents of Islamic banking didn’t rest there. In February, 1987, the Imam of the Grand Mosque at Mecca and the three judges of the Western Province Court of Appeals--four of the pillars of Saudi Arabia’s ulema--wrote to Bin Baz expressing their horror at the spread of interest, and urged him to press the country’s leaders to do something about it. Heeding their call, Bin Baz addressed a letter to King Fahd the next month, renewing his appeal for the immediate creation of Islamic banking institutions "which Muslims could use instead of riba banks. With these, they could protect themselves against the wrath, vengeance and severe punishment of [Allaah] that threaten those who go against His orders and beyond His boundaries...it is feared that the economic recession and fall in incomes that has occurred in this country and others could be warning of the imminent consequences that could end for us our blessing and in their place bring misfortune, punishment and vengeance upon us...the path of [Allaah] cannot be exchanged or changed, and we are a people of His people bound by His path as are other people, except that [Allaah] covers us with His grace. Might we seek His forgiveness for the war we are waging upon Him and His Prophet, and cease dealing in riba in its various forms, to purify the country and its people from its filth and stain."


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